Exegetical and Hermeneutical Commentary of Ephesians 4:27
Neither give place to the devil.
27. give place to the devil ] The rendering suggested by some, “to the calumniator,” the heathen or Jewish slanderer, is quite untenable, in view of St Paul’s use elsewhere of the word diabolos (lit., “Accuser”) for the great Enemy.
“ Give place ” : as to one who would fain intrude at a half-open door, intent on occupying the house. Personal anger gives just such a point d’appui to the Spirit of pride and hatred. “Wherever the devil finds a heart shut, he finds a door open” (Monod). And this is true not of individuals only, but of the Church and its life.
Fuente: The Cambridge Bible for Schools and Colleges
Neither give place to the devil – This has respect probably to the exhortation in the former verse. Do not yield to the suggestions and temptations of Satan, who would take every opportunity to persuade you to cherish unkind and angry feelings, and to keep up a spirit of resentment among brethren. Many of our feelings, when we suppose we are merely defending our rights, and securing what is our own, are produced by the temptations of the devil. The heart is deceitful; and seldom more deceitful in any case than when a man is attempting to vindicate himself from injuries done to his person and reputation. The devil is always busy when we are angry, and in some way, if possible, will lead us into sin; and the best way to avoid his wiles is to curb the temper, and restrain even sudden anger. No man sins by restraining his anger: no man is certain that he will not who indulges it for a moment.
Fuente: Albert Barnes’ Notes on the Bible
Eph 4:27
Neither give place to the devil.
The defeat to be dreaded
I. The devil strives to gain the mastery over man. He comes into actual contact with us, even against our will. He studies our character. When Napoleon entered fresh territory, he spread a map upon the ground, and upon his knees he pondered it until he made himself familiar with all its features; he knew the rivers with their bridges and fords, the villages and their position in relation to adjacent towns: he then planned his modes of attack. Our dread spiritual adversary has his wiles and stratagems. He watches his victim, acquaints himself with his constitutional infirmities, his temper, appetites, propensities; then constructs his assaults accordingly. In this collision of foeship he sternly resolves to conquer.
II. Man is to successfully resist the devil. He has the intercession of Christ, and the help of the Holy Spirit–two mighty forces.
III. The issue of the conflict.
1. If the devil gain the day, it means ruin to the soul.
2. Think of the importance of the strife, and strain every nerve for conquest. (J. D. Tetley.)
Danger of giving place to the devil
The devil is no myth nor bugbear to frighten bad children with, but a real being, and powerful. Most plausible and smooth of tongue, the devil makes the largest promises, but he is a poor paymaster. Old King Canute, the Dane, offered to make him the highest man in England who should murder his hated rival, King Edmund. The bloody deed was done, and the guilty wretch was hanged on the highest tower in London. So Satan promises to bestow upon his wining dupes anything and everything they ask, and the honour which they look for in return proves only shame, and the happiness ends in torment. Who is the most diligent bishop in all England? asks old Hugh Latimer, in one of his quaint sermons. I will tell you: it is the devil. He is the most diligent preacher of all others; he is never out of his diocese; he is ever applying to his business. His office is to hinder religion, to set up idolatry. It is well for us to remember that the Arch-Deceiver is the same that he always was, and he was never more to be dreaded than now. He has access to us in various ways, and he knows how to make the best of his opportunities. The devil is not omnipresent, but carries on his evil work by his countless agents. Here are some of the ways in which people give place to the devil.
1. The soul that is not filled with good thoughts and desires is left empty for the enemy to enter. One night, as St. Anthony sat in his cell, he heard a knocking at the door, and going to see who was there, he beheld a man of terrible aspect, and the monk asked, in alarm, who he was. The stranger answered, I am Satan; and I come to inquire how it is that thou and thy disciples, whenever ye stray into sin, or any evil befall ye, lay the blame on me, and load me with curses? St. Anthony answered, with some spirit, Have we not cause? Dost thou not go about seeking whom thou mayest devour, and tempt and torment us? The demon retorted, sharply, It is false; I do none of those things of which men accuse me; it is their own fault. They allure each other to sin; they torment and oppress each other; they go about seeking occasions to sin, and then they weakly lay the blame at my door. Since God came upon earth, and was made man to redeem man, I have no arms, no dwelling place. Let men complain of themselves, not of me. Ah, how mortifying the truth, my friends, that we as often tempt the devil as he tempts us!
2. Another way in which people put themselves in the power of the Great Adversary is by yielding to spiritual indolence. Industry and watchfulness distinguish all real Christians. As soon as they become indolent, they cease to be on their guard against the enemy of souls. Among the disciples of Hillel, the wise teacher of Israel, was one who gave himself up to idleness. The good rabbi was grieved, and resolved to cure him of it. He accordingly took him to the valley of Hinnom, by Jerusalem, where was a standing pool, full of loathsome reptiles, and covered with muddy weeds. Here, said Hillel, let us rest. Not here, cried the youth; dost thou not see what poisonous vapours it exhales? Thou art right, my son, replied the rabbi; and this bog is like the soul of the slothful! This is as true of things spiritual as of things temporal. Because iniquity shall abound, says our blessed Lord, the love of many shall wax cold (Mat 24:12). The atmosphere of sin is poisonous to everything sacred; but the first thing which it especially acts upon is love. Love is the tenderest of all plants of heaven.
3. Another favourable opportunity which Christians too often give to Satan to do them serious mischief, is the absorbing attention which they pay to their worldly business. I have just seen a beautiful picture, said one business man to another, after the cares of the day were done. What was it? It was a landscape. The conception is most beautiful, and the execution well nigh perfect. You must be sure to go and see it before it is removed. And so have I seen a fine picture today, said the other. Indeed! What was it? I received notice this morning that there was great suffering in a certain family, and as soon as I could leave my business, I went to see what could be done. I climbed up to the garret where the poor family was sheltered, and as I was about to knock at the door, I heard a voice in prayer. When it ceased, I entered the wretched apartment, and found a young merchant, whose store I had just been in, and whose business I knew to be very pressing. Yet he had left it, and spent some time in personal labours for the comfort of the sick and suffering, and when I arrived, he was praying with the family, preparatory to his taking his leave. I asked him how he could afford the time, at such a busy season, to engage in these merciful offices, and he told me that the ease of these poor sufferers had been made known to several professing Christians, who had given no heed to it. It is not absolutely necessary, he added, that I should make money; but it is necessary that the honour of Christ should be maintained. I dare say you have seen some fine pictures in the attractive windows of our print shops, but have you observed one finer than this? Oh, my friends, you who, by your absorbing devotion to worldly business, are, in fact, giving place to the devil, I pray you take time to examine this picture well, and if you admire it, try to furnish one like it. Dr. Judson once sent for a poor Christian convert, in India, who was about to engage in some enterprize which he feared would not be for her spiritual good. Look here, he said, snatching a ruler from the table, and tracing a crooked, zigzag line upon the floor, here is where you have been walking. You have been out of the path half the time, but then you have kept near it, and not taken to new roads, and you have, to a certain extent, grown in grace; and now here you stand. You know where this path leads. You know what is before you: some struggles, some sorrows, and, finally, eternal life and a crown of glory. To the left, branches off another very pleasant road, and along the air floats rather temptingly a pretty bubble. You do not mean to leave the path you have walked in for so many years; you only purpose to step aside, and catch the bubble, and think you will come back; but you never will! The lesson proved effectual in her case, and oh, my brethren, holding your eternal destiny in the balance, I pray God that it may not be unavailing in yours! (J. N. Norton, D. D.)
Hero to resist the devil
Neither give place to the devil. How, then, can we most effectually resist him?
1. Think of the promises of your heavenly Father; the purpose of His eternal love; the perfect and glorious attributes of His nature, all of which are engaged in your behalf.
2. Think of the person of the Lord Jesus Christ and the wondrous work which He has done and is still doing for you. These thoughts will strengthen your resolutions to resist the devil.
3. Prayer should be your defence in the hoar of trial.
4. Then, think finally on the cruelty, malignity, and final destiny of the devil. (W. Graham, D. D.)
One sin makes room for more
One sin keeps up the devils interest; it is like a nest egg left there to draw a new temptation. (T. Manton, D. D.)
By allowing one sin, we disarm and deprive ourselves of having a conscientious argument to defend ourselves against any other sin. He that can go against his conscience in one, cannot plead conscience against any other; for if the authority of God awes him from one, it will from all. How can I do this, and sin against God? said Joseph. I doubt not but his answer would have been the same if his mistress had bid him to lie for her, as now when she enticed him to lie with her. The ninth commandment would have bound him as well as the seventh. Hence the apostle exhorts not to give place to the devil. Implying, by yielding to one, we lose our ground, and what we lose he gains; and let him alone to improve advantages. The little wimble once entered, the workman can then drive a great nail. One sin will widen thy swallow a little, that thou wilt not so much strain at the next. (W. Gurnall.)
One sin inclineth the mind to more. If one thief be in the house, he will let in the rest, because they have the same disposition and design. (R. Baxter.)
On yielding to the devil
1. We may be sure of this, that the devil never means good, but always evil.
2. The more we yield to the influence of Satan, the further he will press his authority, and the more complete will be his dominion over us.
3. No one is obliged to yield to him. We can conquer if we will. (Homiletic Hints.)
Resist the beginnings of temptations
The Arabs have a fable to this effect. A miller was one day startled by a camels nose thrust through the window of the room where he was sleeping. It is very cold outside, said the camel; I only want to get my nose in. The nose was let in, then the neck, finally the whole body. Presently the miller began to be inconvenienced at the ungainly companion he had obtained, in a room certainly net large enough for both. If you are inconvenienced, you may leave, said the camel; as for myself, I shall stay where I am.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 27. Neither give place to the devil.] Your adversary will strive to influence your mind, and irritate your spirit; watch and pray that he may not get any place in you, or ascendancy over you.
As the word is sometimes used to signify a calumniator, tale-bearer, whisperer, or backbiter; (see in the original, 1Ti 3:11; 2Ti 4:2; Tit 3:3, and Tit 2:3😉 here it may have the same signification. Do not open your ear to the tale-bearer, to the slanderer, who comes to you with accusations against your brethren, or with surmisings and evil speakings. These are human devils; they may be the means of making you angry, even without any solid pretence; therefore give them no place, that you may not be angry at any time; but if, unhappily, you should be overtaken in this fault, let not the sun go down upon your wrath; go to your brother, against whom you have found your spirit irritated; tell him what you have heard, and what you fear; let your ears be open to receive his own account; carefully listen to his own explanation; and, if possible, let the matter be finally settled, that Satan may not gain advantage over either.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Do not give advantage to the devil to possess your hearts, and put you upon more and greater evils: see Luk 22:3; Joh 13:27; Act 5:3.
Fuente: English Annotations on the Holy Bible by Matthew Poole
27. Neither give placethatis, occasion, or scope, to the devil, by continuing in”wrath.” The keeping of anger through the darkness ofnight, is giving place to the devil, the prince of darkness (Eph6:12).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Neither give place to the devil. Or “to the accuser”, or “slanderer”; that is, to any adversary, that takes delight in slandering and reproaching the saints; give such no room, nor reason, to calumniate the doctrine and ways of Christ, through an unbecoming conversation, by lying and sinful anger, or by other means; or rather the devil, the great accuser of the brethren is meant; and the Ethiopic version renders it, “do not give way to Satan”; which is done, when men indulge any lust or corruption; and when they easily fall in with his suggestions and temptations; when they are off of their watch and guard; and when they do not resist, but quietly yield unto him.
Fuente: John Gill’s Exposition of the Entire Bible
Neither give place to the devil ( ). Present active imperative in prohibition, either stop doing it or do not have the habit. See Ro 12:19 for this idiom.
Fuente: Robertson’s Word Pictures in the New Testament
Place. Room.
Fuente: Vincent’s Word Studies in the New Testament
1) “Neither give place” (made dodote topon) “Do not give a camping place, a campground, or a recreation center or building site,” or room of opportunity, Rom 12:19.
2) “To the devil” (to diabolo) “To the devil,” the slanderer, the Father of lies, the murderer from the beginning. Do not permit him to control your passions and temperaments, Jas 4:7-8; Eph 6:11.
Fuente: Garner-Howes Baptist Commentary
27. Neither give place ( τῷ διαβόλῳ) to the devil. I am aware of the interpretation which some give of this passage. Erasmus, who translates it, “neither give place to the Slanderer,” ( calumniatori ,) shews plainly that he understood it as referring to malicious men. But I have no doubt, Paul’s intention was, to guard us against allowing Satan to take possession of our minds, and, by keeping in his hands this citadel, to do whatever he pleases. We feel every day how impossible, or, at least, how difficult it is to cure long-continued hatred. What is the cause of this, but that, instead of resisting the devil, we yield up to him the possession of our heart? Before the poison of hatred has found its way into the heart, anger must be thoroughly dislodged.
Fuente: Calvin’s Complete Commentary
(27) Neither give place (i.e., scope) to the devil.The name Devil is used by St. Paul only in his later Epistles (see Eph. 6:11; 1Ti. 3:6-7; 1Ti. 6:9; 2Ti. 2:26; Tit. 2:3); in the earlier Epistles (Rom. 16:20; 1Co. 5:5; 1Co. 7:5; 2Co. 2:11; 2Co. 11:14; 2Co. 12:7; 1Th. 2:18; 2Th. 2:9) we have the name Satan, which is also found, less frequently, in the later also (1Ti. 1:20; 1Ti. 5:15). The latter name simply describes him as the enemy ; the former describes one method of his enmity (as the Tempter another), for it signifies one who sets at variance, man with God, and man with man. Since this fiendish work is mostly contemplated as wrought by slander, the name is commonly taken to mean the slanderer; and when applied to human beings (as in 1Ti. 3:11; 2Ti. 3:3; Tit. 2:3) it seems to convey some such meaning. But here the original sense suits the distinctive idea of the passage. In accordance with the general principle noted above, excess of wrath is forbidden, as giving opportunity to the enemy, who desires to break up unity, and set at variance those who should be one in Jesus Christ.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
27. Place devil For whom a man in a passion is a very exposed and endangered object.
Fuente: Whedon’s Commentary on the Old and New Testaments
27 Neither give place to the devil.
Ver. 27. Neither give place, &c. ] Vindictive spirits let the devil into their hearts; and though they defy him, and spit at him, yet they spit not low enough; for he is still at inn with them, as Mr Bradford speaketh. As the master of the pit often sets two cocks to fight together, to the death of both, and then, after mutual conquest, suppeth with both their bodies; so, saith Gregory, dealeth the devil with angry and revengeful men.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
27 .] nor again (there is a slight climax: see below. The rec. would require that before should be capable of being taken as , which it clearly cannot, on account of its position after ) give scope (opportunity of action, which you would do by continuing in a state of ) to the devil (not, to the slanderer , as Erasm., al.: as a substantive always has this personal meaning in the N. T.; see reff.).
Fuente: Henry Alford’s Greek Testament
Eph 4:27 . : neither give place to the devil . The of the TR is supported by cursives and certain Fathers, but must be displaced by , for which the evidence is overwhelming ( [462] [463] [464] [465] [466] [467] , etc.). properly used would have required , not , in the previous prohibition. on the other hand is grammatically correct as it adds a new negative clause, = “also do not,” “nor yet” (Hartung, Partikl. , i., p. 210; Buttm., Gram. of N. T. Greek , p. 366; Jelf, Greek Gram. , 776). , = room, opportunity; cf. Rom 12:19 . is not = calumniator (Luth., etc.), as if the reference were to heathen slanderers of Christians (Erasm.), but = the devil , the word having always that sense in the NT when used as a noun (in 1Ti 3:11 ; 2Ti 3:3 ; Tit 2:3 it is probably an adject. ); cf. Mat 4:1 ; Mat 4:5 ; Mat 13:39 ; Mat 25:41 , etc. It has that sense again in 1Ti 3:6 . The more personal name occurs more frequently in the Pauline writings, while it is used only once in John’s Gospel (Joh 13:27 ) and never in his Epistles. On the other hand is strange to Mark.
[462] Codex Vaticanus (sc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.
[463] Codex Sinaiticus (sc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.
[464] Codex Claromontanus (sc. vi.), a Grco-Latin MS. at Paris, edited by Tischendorf in 1852.
[465] Codex Augiensis (sc. ix.), a Grco-Latin MS., at Trinity College, Cambridge, edited by Scrivener in 1859. Its Greek text is almost identical with that of G, and it is therefore not cited save where it differs from that MS. Its Latin version, f, presents the Vulgate text with some modifications.
[466] Codex Mosquensis (sc. ix.), edited by Matthi in 1782.
[467] Codex Angelicus (sc. ix.), at Rome, collated by Tischendorf and others.
Fuente: The Expositors Greek Testament by Robertson
Neither. Gi. mede.
place = opportunity.
devil. The ruler of the darkness, Compare Eph 6:12; the deceiver of verses: Eph 4:14, Eph 4:22; the “lie” of Eph 4:25. Now revealed as the devil. See Rev 12:9.
Fuente: Companion Bible Notes, Appendices and Graphics
27.] nor again (there is a slight climax: see below. The rec. would require that before should be capable of being taken as , which it clearly cannot, on account of its position after ) give scope (opportunity of action, which you would do by continuing in a state of ) to the devil (not, to the slanderer, as Erasm., al.: as a substantive always has this personal meaning in the N. T.; see reff.).
Fuente: The Greek Testament
Eph 4:27. , Neither) Place is given to the devil by persisting in anger, especially during the night; comp. [the Rulers] of the darkness, ch. Eph 6:12.[74]- is used as , Eph 4:30.
[74] This reference also implies that Beng. takes the night, during which anger is retained, as figurative of the darkness over which the devil is prince. This does not exclude the literal sense. The literal keeping of anger during the night is typical of spiritual giving place to the devil, the ruler of darkness.-ED.
Fuente: Gnomon of the New Testament
Eph 4:27
Eph 4:27
neither give place to the devil.-To cherish anger is to give place to the devil. When angry the devil suggests the cherishing of the ill feeling; but we are neither to cherish anger, nor are we to allow him to take advantage of our being angry. The Lord says: Resist the devil, and he will flee from you. (Jas 4:7). Refuse to follow the evil passions and they will subside. If we dally with sin, if we trifle with right, if we indulge and cherish passions that lead to sin, we shall be overtaken in crime and must become the helpless slaves of the devil.
Fuente: Old and New Testaments Restoration Commentary
Eph 6:11, Eph 6:16, Act 5:3, 2Co 2:10, 2Co 2:11, Jam 4:7, 1Pe 5:8
Reciprocal: Gen 27:41 – then 1Sa 18:9 – eyed David 1Ki 21:4 – And he laid him Ecc 7:9 – hasty Amo 1:11 – kept Mat 5:22 – That Mar 6:19 – a quarrel 1Pe 5:9 – resist
Fuente: The Treasury of Scripture Knowledge
(Eph 4:27.) -Also give no place to the devil. , not , is the true reading, upon preponderant authority, and closely connects this clause with the preceding exhortation, not certainly logically or as a developed thought, but numerically as an allied injunction, more closely than what Klotz calls fortuitus concursus. Ad Devar. ii. p. 6. Hartung, 1.210; Buttmann, 149; Winer, 55, 6; Fritzsche, ad Marc. p. 157. is plainly the Evil One, not viewed simply in his being, but in some special element of his character. It is wrong to render it here-the accuser or calumniator, though the Syriac version, Luther, Er. Schmid, Baumgarten-Crusius, and others, have so rendered it. The notion of Harless appears to be too restricted, namely, that the reference is to Satan as endangering the life and peace of the Christian church, not as gaining the ascendency over individuals. To give place to, is to yield room for, dare locum. Luk 14:9; Rom 12:19; Cicero, de Natura Deorum, 2.33. See also Wetstein, in loc. The idea indicated by the connection is, that anger nursed in the heart affords opportunity to Satan. Satan has sympathy with a spiteful and malignant spirit, it is so like his own. Envy, cunning, and malice are the pre-eminent feelings of the devil, and if wrath gain the empire of the heart, it lays it open to him, and to those fiendish passions which are identified with his presence and operations. Christians are not, by the indulgence of angry feeling, to give place to him; for if he have any place, how soon may he have all place! Give him place but in a point, and he may speedily cover the whole platform of the soul.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Eph 4:27. Neither give place to the devil. Do not furnish the devil any room in your heart, for he will be sure to occupy it and go to work with his schemes. If a person harbors wrath from day to day, he is making an opportunity for the devil, and that is the same as giving him place.
Fuente: Combined Bible Commentary
Eph 4:27. Nor yet. A slight change in the form of the negative, sustained by the best authorities, shows that this is another prohibition; hence neither is inexact. The reference is, however, still to anger.
Give place (comp. Rom 12:19), give free play, room in the heart, to the devil, i.e., Satan. It is doubtful if the word diabolos ever means simply slanderer, or blasphemer, when used as a noun. The clause gives a reason why sinful anger should be avoided: it opens to Satan the heart which has been redeemed from his power by Christ.
Fuente: A Popular Commentary on the New Testament
Verse 27
That is, never yield to any temptation to sin.
Fuente: Abbott’s Illustrated New Testament
Neither give place to the devil.
“Devil” is the term “diablos” and often relates to the Devil himself, but can simply mean slanderer or one who slanders or falsely accuses. This might be one that seems to take the Devil’s side by slandering someone. Every translation I checked uses the term “devil” but in the context we are discussing the church body and the member’s relation to one another. I would not want to go against so many translations but wonder if this might be better seen as give no place for slanderers.
Though almost all uses of the term are translated devil, 1Ti 3:11 uses it as slander. “11 Even so [must their] wives [be] grave, not slanderers, sober, faithful in all things.” It is also translated false accusers in 2Ti 3:3 “Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good,” (Also see Tit 2:3) It is also of note that Paul is the only one of the New Testament writers that uses the word in this manner, thus one would feel free to see slander or false accusation in this context as most fitting.
Even if you don’t feel that this is true, it is certainly a good application – don’t give place in the church body for slander to arise. The body is no place for it.
How might we set a condition so that slander and false accusation is not easily proffered?
a. Create a loving body – all people showing love one for another.
b. Stop anyone that wants to begin to slander or bring accusation before they begin.
c. When you know it is in the body, name it as sin and confront it at its source immediately.
d. If you can’t stop someone from doing it, then walk away and ignore that person when they begin their sin.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
It is important to deal with anger appropriately because, if we do not do so, Satan will have an opportunity to lead us into further sin.
"Horace was right when he said, ’Anger is momentary insanity.’ . . .
"’Anyone can become angry,’ wrote Aristotle. ’But to be angry with the right person, to the right degree, at the right time, for the right purpose, and in the right way-this is not easy.’" [Note: Wiersbe, 2:41.]